We Borrowed This World From Our Children

We are born into an established world, but we enter a relationship with our natural environment with an awareness produced by social life. We approach our natural environment with a style of behavior and thought that we got from our family and close social circle since our childhood. Consequently, we do not see many things not seen or avoided by our social circle. In spite of there being many things in our environment that we need to pay attention to and protect, usually we do not even notice them.
 For either we did not set them up or, seeing them every day, we have become accustomed to them. Only when they no longer exist or become unusable do we notice the air that we breathe every moment; the sun whose light and heat we are dependent upon; greenery that produces oxygen for the air and gives us psychological pleasure; the clear, blue sky that gives us inner expansion; and the sea that attracts people with its emerald green color. We notice them and comprehend at that moment what great value they have for humanity.
This natural order was created by Allah and bestowed upon us. (See Quran 14/32; 16/12, 14; 22/65; 29/61; 31/20; 35/13; 39/5; 45/13.) This is a clear sign of the value Allah gives to man. While the Quran declares that all animate and inanimate creatures on the earth and in the heavens have been created with a certain measure and balance (Al-Hijr 15/16-20; Al-Qamar 54/49), it also points out that man should not destroy this measure and balance while utilizing nature (Al-Rahman 55/7-12). Entering a relationship with nature in a measured and balanced way will result in man's being able to benefit from nature for the longest period of time.
Industrial wastes cause desertification of the land, drying up of our rivers and lakes, and pollution in the seas that prevents fish from living there; forests are destroyed for the sake of urbanization; products are created in the name of civilization, but harm the air. If precautions are not taken against these, the scene confronting us will be terrifying. As an Indian chief said, we did not inherit this world from our ancestors; we borrowed it from our children. Just as we have made the world into a harmful place for ourselves with our irresponsible approach, we are about to leave an uninhabitable world to our children.

It should not be thought that Islam only gives us a number of responsibilities on religious subjects like belief and worship and then leaves other areas of life untouched. Islam gives commands, recommendations and warnings in relation to every aspect of human life. Consequently, there are a number of commands, recommendations and warnings regarding our topic, too. We can list them as follows:

• Islam teaches Muslims to respect all creatures and to not disturb their lives. Every Muslim believes: "The seven heavens and the earth, and all beings therein, declare his glory: there is not a thing but celebrates his praise" (Bani Israil 17/44). In view of this, we can say that Muslims will not/cannot irresponsibly destroy the environment and unconsciously use nature. This matter is an important point in regard to the development of environmental awareness. The relationship with the environment of a person who has this awareness will be measured accordingly. At least he will see the creatures in his environment as his friends and helpers. While benefiting from them, he will be careful not to destroy balance. The statement in the Quran thatwaste is sinful and spendthrifts are brothers of Satan (Al-Araf 7/31; Bani Israil 17/26-27, 29-30; Taha 20/81), and the warning of the Prophet that even running water should not be wasted while taking ablution (Ibn Mace, Ikame, 193) are important bases for the development of environmental awareness among Muslims.
• A Muslim believes that Allah's names are present within himself and that he manifests them. One of God's names is Quddus. Quddus means holy, clean and pure. As a manifestation of this name, Allah constantly cleans natural pollution that appears on earth by means of the ecological system He set up. Thousands of animals that die and plants that dry up every season are chemically changed and cleaned up. In addition, the earth is swept by means of the winds and washed by the rains. At this point a Muslim, as a reflection of the name Quddus, acts with the belief that he, himself, and his environment must be kept clean and does what is necessary. If thought of in relation to this subject, possessing environmental awareness and preventing environmental pollution can be evaluated as taking on the virtues of Allah.
• The Holy Quran declares that Allah has given the duty of re-constructing the world to man. It is said in one verse, "Allah created you in the earth and wants you to build it up" (Al-Hud 11/61). The word "isti'mar" that passes in this verse has been given two meanings by commentators. One of them is: "Allah made you re-constructers of the earth" (Ibn Kesir, Tefsir. 2/450). The second is: "Allah wanted you to re-construct the earth" (Ibd'l-Jevzi, Zadu'l-Masir, Beirut 1984, 4/133). While the first commentary expresses that Allah created man in a form to re-construct the world, the second expresses that He wanted man to re-construct the world. Based on the above verse, Islamic scholars said that it is mandatory for society to do constructive work such as making housing, opening water canals and planting trees (Abu Hayyan, al-Bahru'l-Muhit, Beirut 1992, 6/175). Of course, humans will re-construct the world as a natural or religious duty. But this should be done without damaging nature. Muslim morality demands this.
• Muhammad (pbuh) was an example to Muslims on this subject. Knowing this command well, the Prophet participated in construction activities and tried to make the city where he lived into a developed state. In addition, he declared the Medina and Taif regions as haram in addition to Mecca and prohibited cutting down trees and hunting there. Adiy b. Zaid (ra) related that the Prophet declared a 30 km. area on every side of Medina (approximately 1000 square meters) as a protected grove and prohibited the cutting down of trees and the breaking off of branches (Abu Davud, Menasik, 96). In addition, when the Prophet stopped at Zuraybu't-tawil, a pasture of the Bani Haris tribe near Medina, on his return from the Zu-Qard expedition, they described it as a place where their animals grazed and their women walked around. Our Prophet said, "Whoever cuts down a tree here should definitely plant another in its place" (Belazuri, Futuhu'l-Buldan, Beirut 1987, 17; Ibrahim Canan, Islam ve Çevre Sağlığı, Istanbul 1987, pp. 59-60). When the Taif people were about to become Muslim and sent a delegation to Medina, an article was put in the text of the agreement that the Prophet had prepared to the effect that the Taif region valleys were under protection, that it was prohibited to damage the ground cover there or hunt animals, and that those who did not conform to this law would be punished (Muhammad Hamidullah, Islam Peygamberi, Istanbul 2003, 1/500; Muhammad Hamidullah, al-Vasaiq, Beirut 1969, pp. 236-38, 240; Ali Riza Temel, "Islam'a Gore Insan Cevre Iliskisi," Insan ve Cevre, p. 77). During the caliphate of Omar, Sa'd b. Abi Vakkas (ra) punished someone who did not conform to this law based on this decree (Abu Davud, Menasik, 96). Again, the Prophet forbade the cutting down of the cedar tree in the desert where travelers and animals found shade and he cursed those who cut it (Abu Davud, Adab, 159).

In addition, Muhammad gave orders and recommendations to keep the city where they lived clean, and he was careful about the protection of plants and animals. At this point, commands by the Prophet to clean the masjid and make it smell good with perfume (Tirmizi, Jum'a, 64), to keep the courtyards clean (Tirmizi, Adab, 41), not to make urine in still waters (Buhari, Wudu, 68; Muslim,Taharet, 94-96; Abu Davud, Taharet, 36), and not to dump garbage near drinking water (Servet Armagan, "Islam Cevre Hukukunun Genel Esaslari," Islam ve Cevre, p. 250) should be remembered. Also to be recalled is the news that the man would go to heaven who took water from a well in his shoe and gave it to a dog whose mouth was dried and whose tongue was hanging out from thirst (Buhari, Bed'u'l-halk, 17, Adab, 27) and the news that the woman would go to hell who shut her cat in the house and allowed it to die from hunger (Buhari, Azhan, 90).
These examples show that our exalted Prophet was an example to his followers on the subject of protecting the environment and keeping it clean, as he was on every subject. In addition, these hadiths encouraging the planting of trees are perfect signs of his encouraging sensitivity towards and awareness of the environment: "If you have a sapling and time to plant it close to Doomsday, plant it" (Buhari, Edebu'l-müfred, Cairo 1379, p. 168); "Whoever plants a tree, Allah will write as much merit for him as the produce from the tree" (Ahmed b. Hanbel, Musned, 5/415); "Whoever revives an empty, arid, infertile piece of land will be rewarded for it by Allah. As living creatures benefit from it, charity will be written for the one who revived it" (Munavi, Feyzu'l-kadir, 6/39); "If a Muslim plants a tree, the fruit of that tree that is eaten is definitely charity for that person. Fruit stolen from that tree is again charity for him. Fruit eaten by wild animals is also charity. What birds eat is also charity. Whatever fruit is eaten is charity for the one who planted the tree" (Muslim, Musakat, 7-10, 12; Buhari, Adab, 27; Hars, 1).


http://www.lastprophet.info

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Importance of Sunnah & Hadiths

Rahil Ahmed Khan

Summary

There are two main fundamental sources of knowledge in Islam – The Qur’an and the Hadeeth. Often people associate Islam with teachings and commandments of only Qur’an; this is true for both Muslims and non-Muslims. However this attitude of ignoring the Hadeeth or Sunnah has lead to many misunderstandings about the already misunderstood way of life, Islam. Best example being that of the perception of Islam promoting hatred. Such doubts and baseless allegations arise mostly due to partial study of Islamic literature.

The Qur’an is the directly revealed word of God (Allah) and the Sunnah gives the practical implications of Qur’an. The Sunnah shows how the commandments and teachings mentioned in Qur’an can be put to practice. Sunnah wipes of all the arguments regarding the practicability of Qur’an’s teachings. It leaves no room for something like, ‘It was easy for God to reveal but difficult for people to practice’. As also mentioned in Qur’an 17:94-95 :-

And what has kept people from believing when guidance has come to them, except that they said: “Has God sent a mortal man as the Messenger?”
Say: “If angels had been walking about on earth as their abode, We would surely have sent down upon them an angel from heaven as Messenger.”

Thus by sending a human as messenger for humans God (Allah) left no argument what so ever, and Allah knows the best. Thus the messenger (pbuh)’s life itself acted as a revelation and whatever he did, said or allowed is also from Allah as explained further in this article and mentioned by Allah in Qur’an Surah (chapter) 53, Ayah (verse) 3-4.

DEFINITIONS

Hadeeth: The Arabic word Hadeeth basically means ‘an item of news, conversation, a tale, a story or a report,’ whether historical or legendary, true or false, relating to the present or the past. Its secondary meaning as an adjective is ‘new’ as opposed to qadeem, ‘old’. However, like other Arabic words (e.g. salaah, zakaah), its meaning changed in Islam. From the time of the Prophet (pbuh), his stories and communications dominated all other forms of communication. Consequently, the term Hadeeth began to be used almost exclusively for reports that spoke of his actions and sayings.

Hadeeth and Sunnah: The term Hadeeth has become a synonym for the term Sunnah, though there is some difference in their meanings. Sunnah, according to Arabic lexicographers, means ‘a way; course; rule; manner of acting or conduct of life’.  Sunnah, as a technical term in the Science of Hadeeth, refers to whatever statements, acts, approvals, physical or character descriptions that are attributable to the Prophet (pbuh) along with his biography before or after the beginning of his prophet hood. It is thus synonymous with the term Hadeeth. However, according to Usool al-Fiqh science (legal methodology), Sunnah refers to only the statements, acts and approvals of the Prophet (PBUH). It also refers to whatever is supported by evidence from the sharee‘ah (Islamic laws); the opposite of bid‘ah (innovation). And in the Legalistic science of Fiqh the term Sunnah refers to recommended acts. The Examples of different types of Sunnah as per Science of Hadith could be seen below,

Example of ‘Statement’

Narrated Abu Huraira: The Prophet (saww) said, “Whoever does not give up forged speech and evil actions, God is not in need of his leaving his food and drink (i.e. God will not accept his fasting.)”
Volume 3, Book 31, Number 127 (1903) (Bukhari)

Example for ‘Acts’

Malik b. Huwairith reported: The Messenger of Allah (may peace be upon him) raised his hands apposite his ears at the time of reciting the takbir (i. e. at the time of beginning the prayer) and then again raised his hands apposite the ears at the time of bowing and when he lifted his head after bowing he said: Allah listened to him who praised Him, and did like it (raised his hands up to the ears).  (Muslim 4:762)

Example of ‘Approval’

Narrated Abdullah ibn Umar: I used to sell camels at al-Baqi for dinars and take dirhams for them, and sell for dirhams and take dinars for them. I would take these for these and give these for these. I went to the Apostle of Allah (peace_be_upon_him) who was in the house of Hafsah. I said: Apostle of Allah , take it easy, I shall ask you (a question): I sell camels at al-Baqi’. I sell (them) for dinars and take dirhams and I sell for dirhams and take dinars. I take these for these, and give these for these. The Apostle of Allah (peace_be_upon_him) then said: There is no harm in taking them at the current rate so long as you do not separate leaving something to be settled. (22:3348) Suna Abu Dawud [Thus Prophet(PBUH) allowed money exchange with condition]

Example of character ‘Description’

Anas b. Malik reported: I served the Messenger of Allah (may peace be upon him) for ten years, and, by Allah, he never said to me any harsh word, and he never said to me about a thing as to why I had done that and as to why I had not done that. (Muslim 30:5720)

IMPORTANCE OF HADITH

1. Revelation: The Prophet’s sayings and actions were primarily based on revelation from Allah (One True God) and, as such, must be considered a fundamental source of guidance along with Qur’an. Allah in the Qur’an said concerning the Prophet (pbuh) -

He does not speak on his own, out of his own desire; That is but a Revelation that is revealed to him.
[Quran 53:3-4]

Therefore, the Hadeeth represents a personal source of divine guidance which Allah granted His Prophet (pbuh) which was similar in its nature to the Qur’an itself. The Prophet (pbuh) reiterated this point in one of his recorded statements, “Indeed, I was given the Qur’an and something similar to it along with it.” [Sunan Abu Dawud]

2. Tafseer: The preservation of the Qur’an was not restricted to protecting its wording from change. Was that the case, its meanings could be manipulated according to human desires, while maintaining its wording. However, Allah also protected its essential meanings from change by entrusting the explanation of the meanings of Qur’an to the Prophet (PBUH) himself. Allah states the following in the Qur’an regarding its interpretation:

(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee [Muhammad (pbuh)] the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought. [Qur’an 16:44]

Therefore, if one is to understand the meanings of Qur’an, he or she must consider what the Prophet (PBUH) said or did regarding it. E.g. in the Qur’an, Allah instructs the believers to offer salaah (formal prayers) and pay zakaah (obligatory charity) in Chapter 2, verse 43. However, in order to obey these instructions correctly, one must study the methodology of the Prophet (PBUH) in this regard. Among his many clarifications concerning Salaah and zakaah, he instructed his followers saying “Pray as you saw me pray,”[ Sahih Al-Bukhari, vol. 1, no. 604.] and he specified that surplus wealth, unused for a year, should be given as zakaah.

3. Laws: One of the primary duties of the Prophet (pbuh) was to judge between people in their disputes. Since his judgments were all based on revelation, as stated earlier, they must be considered a primary source of principles by which judgments are carried out in an Islamic State. Allah also addressed this responsibility in the Qur’an saying:

O believers obey Allah, obey the Messenger and those in authority among you. If you dispute about anything, refer it to Allah and the Messenger. [Quran 4:59]

Thus, Hadeeths are essential for the smooth running of the law courts in an Islamic State.

4. Moral Ideal: Since the Prophet (pbuh) was guided by revelation in his personal life, his character and social interactions became prime examples of moral conduct for Muslims until the Last Day. Attention was drawn to this fact in the following verse of Qur’an:

Surely there is for all of you a good example (of conduct) in the way of Allah’s Messenger [Qur’an 33:21]

Consequently, the daily life of the Prophet (pbuh) as recorded in hadeeth represents an ideal code of good conduct.

5. Preservation of Islam: The science of narration, collection and criticism of hadeeth was unknown to the world prior to the era of the Prophet (pbuh). In fact, it was due in part to the absence of such a reliable science that the messages of the former prophets became lost or distorted in the generations that followed them. Therefore, it may be said that it is largely due to the science of hadeeth that the final message of Islam has been preserved in it is original purity for all times. This is alluded to in the Qur’anic verse:

“Indeed, I have revealed the Reminder, I will, indeed, protect it.” [Qur’an 15: 90]

DISASTER OF IGNORING THE SUNNAH

Sunnah is ignored mostly out of arrogance and ignorance. Arrogance is having knowledge about a Sunnah and then ignoring it. Similarly, ignorance is being unaware of an authentic Sunnah.

Arrogant usually have the argument that Qur’an is enough to follow Islam. I’ll like to remind them that Allah takes vows by Himself very few times in Quran (most of the vows are taken by His creation). And one such place where He takes vow by Himself is Chapter4, Verse 65:-

But no, by the Lord, they can have no (real) Faith, until they make thee (Prophet Muhammad [pbuh]) judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. [Qur’an 4:65]

According to me there are two main points to note here:-

1)      “…they can have no (real) Faith, until they make thee [Muhammad (pbuh)] judge in all disputes between them…”

2)      “…and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.”

Thus Qur’an in very clear words state that our lives must be in accordance with the judging of Mohammed (pbuh) or else it leads to DISBELIEF. And once we know the Sunnah there must be no resistance on our part.

A single ayah of Qur’an is enough to make people realize the facts about the graveness of sidelining the Sunnah. However if you need more; here they are (after all Sunnah is the part of Islamic Faith, and no one has real faith unless he follows the Sunnah):-

- How many of our decisions might go against messenger if we don’t know/sideline/reject Sunnah-

It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.(33:36 Quran)

-Ignoring Sunnah may lead to punishment here or in hereafter-

Just to give one example through a Hadith,

Salama b. Akwa’ reported on the authority of his father that a person ate in the presence of Allah’s Messenger (pbuh) with his left hand, whereupon he said: Eat with your right hand. He said: I cannot do that, whereupon he (the Holy Prophet) said: May you not be able to do that. It was vanity (excessive pride) that prevented him from doing it, and he could not raise it (the right hand) up to his mouth.  (Book 023, Hadith 5011)(Bukhari)

-The very fact of sending messengers?-

We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. (Quran 4:64)

-Take WHAT messenger assigns-

What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah. for Allah is strict in Punishment.(Qur’an 59:7)

http://scanislam.com/articles/importance-of-sunnah-hadiths/

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Justice in Islam

The Meaning of Justice

In the Islamic worldview, justice denotes placing things in their rightful place.  It also means giving others equal treatment.  In Islam, justice is also a moral virtue and an attribute of human personality, as it is in the Western tradition.  Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical.  Sometimes, justice is achieved through inequality, like in unequal distribution of wealth.  The Prophet of Islam declared:

“There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His.  [One is] the just leader.”(Saheeh Muslim)

God spoke to His Messenger in this manner:

“O My slaves, I have forbidden injustice for Myself and forbade it also for you.  So avoid being unjust to one another.” (Saheeh Muslim)

Thus, justice represents moral rectitude and fairness, since it means things should be where they belong.

The Importance of Justice

The Quran, the sacred scripture of Islam, considers justice to be a supreme virtue.  It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophethood.  God declares in the Quran:

“God commands justice and fair dealing...” (Quran 16:90)

And in another passage:

“O you who believe, be upright for God, and (be) bearers of witness with justice!...” (Quran 5:8)

Therefore, one may conclude that justice is an obligation of Islam and injustice is forbidden.  The centrality of justice to the Quranic value system is displayed by the following verse:

“We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)

The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and scriptures sent to humanity.  The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation.  Islam’s approach to justice is comprehensive and all-embracing.  Any path that leads to justice is deemed to be in harmony with Islamic Law.  God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it.  He has neither prescribed  a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice.  Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid.[1]

Equality in Justice

The Quranic standards of justice transcend considerations of race, religion, color, and creed, as Muslims are commanded to be just to their friends and foes alike, and to be just at all levels, as the Quran puts it:

“O you who believe!  Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, and your relatives, or whether it is against the rich or the poor...” (Quran 4:135)

According to another Quranic passage:

“Let not the hatred of a people swerve you away from justice.  Be just, for this is closest to righteousness…” (Quran 5:8)

With regards to relations with non-Muslims, the Quran further states:

“God does not forbid you from doing good and being just to those who have neither fought you over your faith nor evicted you from your homes...” (Quran 60:8)

The scholars of the Quran have concluded that these rulings apply to all nations, followers of all faiths, as a matter of fact to all humanity. In the view of the Quran, justice is an obligation.  That is why the Prophet was told:

“…If you judge, judge between them with justice…” (Quran 5:42)

“We have revealed to you the scripture with the truth that you may judge between people by what God has taught you.” (Quran 4:105)

Furthermore, the Prophet was sent as a judge between peoples, and told:

“…Say: I believe in the Scripture, which God has sent down, and I am commanded to judge justly between you...” (Quran 42:15)

The Quran views itself as a scripture devoted mainly to laying down the principles of faith and justice.  The Quran demands that justice be met for all, and that it is an inherent right of all human beings under Islamic Law. The timeless commitment of the Quran to the basic standards of justice is found in its declaration:

“And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words.” (Quran 6:115)

To render justice is a trust that God has conferred on the human being and, like all other trusts, its fulfillment must be guided by a sense of responsibility beyond mere conformity to set rules.  Thus, the Quran states:

“God commands you to render trusts to whom they are due, and when you judge between people, judge with justice…” (Quran 4:58)

The reference to justice which immediately follows a reference to fulfillment of  trusts indicates that it is one of the most important of all trusts.

Justice and the Self

The Quranic concept of justice also extends justice to being a personal virtue, and one of the standards of moral excellence that a believer is encouraged to attain as part of his God-consciousness.  God says:

“…Be just, for it is closest to God-consciousness…” (Quran 5:8)

The Prophet himself instructed:

“Be conscious of God and be just to your children.”

The Quran tells the believers:

“…When you speak, speak with justice, even if it is against someone close to you…” (Quran 6:152)

Specific Examples of Justice Encouraged in the Quran

The Quran also refers to particular instances and contexts of justice.  One such instance is the requirement of just treatment of orphans.  God says:

“And approach not the property of the orphan except in the fairest way, until he [or she] attains the age of full strength, and give measurement and weight with justice…” (Quran 6:152, also see 89:17, 93:9, and 107:2)

Fair dealings in measurements and weights, as mentioned in the above verse, is also mentioned in other passages where justice in the buying, selling, and by extension, to business transactions in general, is emphasized.  There is an entire chapter of the Quran, Surah al-Mutaffifeen (‘The Detractors in Giving Weights,’ 83) where fraudulent dealers are threatened with divine wrath.

References to justice also occur in the context to polygamy.  The Quran demands equitable treatment of all wives.  The verse of polygamy begins by reference to orphaned girls who may be exposed to depravation and injustice.  When they reach marriageable age, they should be married off, even if it be into a polygamous relationship, especially when there is inequality in the number of men and women, as was the case after the Battle of Uhud when this verse was revealed.  But, as the Quran states:

“If you fear that you can not be just, then marry only one…” (Quran 4:3)

In conclusion, ‘to render justice’, in the words of Sarkhasi, a noted classical Islamic jurist, ‘ranks as the most noble of acts of devotion next to belief in God.  It is the greatest of all the duties entrusted to the prophets…and it is the strongest justification for man’s stewardship of earth.

http://www.islamreligion.com

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The Family in Islam: Parenting

Parenting

One of the reasons that the Islamic family works is because of its clearly defined structure, where each member of the household knows his or her role.  The Prophet Muhammad, may the mercy and blessings of God be upon him, said:

“Each of you is a shepherd, and all of you are responsible for your flocks.” (Saheeh Al-Bukhari, Saheeh Muslim)

The father is the shepherd over his family, protecting them, providing for them, and striving to be their role model and guide in his capacity as head of the household.  The mother is the shepherd over the house, guarding it and engendering in it the wholesome, loving environment that is necessary for a happy and healthy family life.  She is also the one who is primarily responsible for the children’s guidance and education.  Were it not for the fact that one of the parents assumed the leadership role, then inevitably there would be perpetual disputation and fighting, leading to family breakdown – just as there would be in any organization which lacked any single hierarchical authority.

“God puts forth a similitude: a (servant) man belonging to many partners, disputing with one another, and a man belonging entirely to one master.  Are those two equal in comparison?  All the praises and thanks be to God!  But most of them know not.” (Quran 39:29)

It is only logical that the one who is naturally the physically and emotionally stronger of the two parents is made head of the household: the male.

“…And they (women) have rights (over their husbands) similar (to the rights of their husbands) over them - according to what is equitable.  But men have a degree (of responsibility, etc.) over them…” (Quran 2:228)

As for the children, the fruits of their parents love, Islam lays down comprehensive morals enjoining parental responsibility and the child’s reciprocal dutifulness to its parents.

“And treat your parents with kindness.  If one or both of them attain old age in your care, never say to them a word (suggesting) disgust, nor reproach them, but address them with reverent speech.  And humble yourself out of mercy before them, and pray:  ‘My Lord!  Be merciful to them for having cared for me in my childhood.’” (Quran 17:23-4)

Obviously, if the parents fail to inculcate the fear of God within their children from an early age because they are themselves heedless, then they cannot expect to see righteous gratitude returned to them.  Hence, God’s severe warning in His Book:

“O you who believe!  Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones.” (Quran 66:6)

If the parents do indeed strive to raise their children upon righteousness, then, as the Prophet said:

“When the son of Adam dies, all his actions have ceased except [three, a continuing charity, beneficial knowledge and]  a righteous child who prays for their parent.” (Saheeh Al-Bukhari, Saheeh Muslim)

Regardless of how the parents raise their children, and irrespective of their own religion (or lack, thereof), the obedience and reverence that a Muslim son or daughter is required to show them is second only to the obedience due to the Creator Himself.  Thus His reminder:

“And (remember) when We took a covenant from the Children of Israel, (saying): ‘Worship none but God and be dutiful and good to parents, and to kindred, and to orphans and to the poor, and speak good to people, and perform the prayer, and give the alms.’” (Quran 2:83)

In fact, it is quite common to hear of elderly non-Muslims converting to Islam as a result of the increased care and dutifulness their children gave them following their (i.e. the children’s) becoming Muslims.

“Say (O Muhammad): ‘Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them…’” (Quran 6:151)

While the child is obliged to show obedience to both parents, Islam singles out the mother as being the one deserving the lion’s share of loving gratitude and kindness.  When the Prophet Muhammad was asked, “O Messenger of God!  Who from amongst mankind warrants the best companionship from me?”  he replied: “Your mother.”  The man asked: “Then who?”  The Prophet said: “Your mother.”  The man asked: “Then who?”  The Prophet repeated: “Your mother.”  Again, the man asked: ‘Then who?’  The Prophet finally said: “(Then) your father.”

“And We have enjoined on man to be dutiful and kind to his parents.  His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: ‘My Lord!  Grant me the power and ability that I may be grateful for Your Favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good.  Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will).’” (Quran 46:15)

Conclusion

There exists in Islam a general principle that states that what is good for one is good for another.  Or, in the words of the Prophet:

“None of you truly believes until he loves for his (believing) brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim)

As could be expected, this principle finds its greatest expression in a Muslim family, the nucleus of the Islamic society.  Nevertheless, the dutifulness of the child to its parents is, in truth, extended to all the elders of the community.  The mercy and concern that the parents have for their children is likewise extended to all the young ones.  Actually, it is not as if the Muslim has a choice in such matters.  After all, the Prophet did say:

“He who does not show compassion to our young, nor honor our elders, is not from us.” (Abu Dawood, Al-Tirmidhi)

Is it any wonder, then, that so many people, raised as non-Muslims, find what they are looking for, what they have always believed to have been good and true, in the religion of Islam?  A religion where they are immediately and warmly welcomed as members of one loving family.

“Righteousness is not that you turn your faces to the east and the west.  But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth, in spite of love for it, to kinsfolk, orphans, the poor, the wayfarer, to those who ask, and to set slaves free.  And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict.  Such are the people of truth.  And they are the God-Fearing.” (Quran 2:177)

http://www.islamreligion.com

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Economic System of Islam

Islam views life as a compact whole and does not divide it into many separate and conflicting parts. The economic aspect is one of the most important parts of our life, while not being the whole of it. The Islamic system is balanced and places everything in its right place. Islam has given detailed regulations for the conduct of our economic life which concerns mainly the earning and use of wealth.

Man needs bread to live but he does not live for bread alone. This means that earning and spending money is essential for our living, but we do not live only for this. We have a greater purpose in life. We are Allah’s agents (Khalifah) on earth. We not only have a body but we also have a soul and a conscience. Without our soul and conscience, we would be considered little more than animals.

Everything in Islam is for the benefit and welfare of mankind. The economic principle of Islam aim at establishing a just society wherein everyone will behave responsibly and honestly, and not as ‘cunning foxes’ fighting for as big a share of something as possible without regard for honesty, truth, decency, trust and responsibility.

The Islamic Economic System is based on the following fundamental principles:

1. Earning and expenditure by Halal means.

Islam has prescribed laws to regulate earnings and expenditure. Muslims are not allowed to earn and spend in any way they like. The must follow the rules of the Qur’an and the Sunnah:
a. Any earnings from the production, sale and distribution of alcoholic drinks are unlawful (Haram), as are earnings from gambling, lotteries and from interest (Riba) transactions (5:90-91, 2:275).
b. Earning by falsehood, deceit, fraud, theft, robbery and burglary is unlawful. Deceitful acquisition of orphans' property has been particularly banned (2:188, 4:2, 6:152, 7:85, 83:1-5).
c. Hording of food stuff and basic necessities, smuggling and the artificial creation of shortages are unlawful (3:180, 9:34-35).
d. Earnings from brothels and from such other practices which are harmful to society are also unlawful (24:23).

Islam strikes at the root of the evil and wants to establish a just and fair society. A Muslim must earn his living in Halal ways and he should always bear in mind that what ever he does, it is known to Allah. He will be accountable for his actions on the day of judgement. He cannot hide anything from Almighty Allah.
Unlawful expenditure is also not allowed in Islam. It does not at all befit a Muslim to spend money irresponsibly. His actions should be responsible and meaningful. Extravagance and waste are strongly discouraged (7:31, 17:26, 19:27-31, 25:68).

2. Right to property and individual liberty
Islam allows a person to own his earnings. The Islamic state does not interfere with the freedom of speech, work and earnings of an individual provided this freedom is not harmful to the greater good of society. Every individual will be answerable to Allah swt for his or her actions (4:7, 36:71, 16:111).

3. System of Zakah (welfare contribution).
Compulsory payment of Zakah is one of the main principles of an Islamic economy. Every Muslim who owns wealth more than his needs must pay the fixed rate of Zakah to the Islamic state. Zakah is a means of narrowing the gap between the rich and the poor. It helps the fair distribution of wealth. It is a form of social security. The Islamic state is responsible for providing the basic necessities of food, clothing, housing, medicine and education to every citizen. No-one should have any fear of insecurity or poverty (9:69, 103, 98:5).

4. Prohibition of interest (Riba).
An Islamic economy is free of interest. Islam prohibits all transactions involving interest.Interest is neither a trade nor a profit. It is a means of exploitation and concentration of wealth. The Qur’an says:

"They say, trade is like interest and Allah has allowed trade and prohibited interest." (2:275).
"Whatever you pay as interest, so that it may increase in the property of (other) men, it does not increase with Allah."(30:39).
"O you who believe, do not take interest, doubling and quadrupling, and keep your duty to Allah, so that you may prosper." (3:130).
"O you who believe, observe your duty to Allah and give up what remains (due) from interest, if you are believers. But if you do not do it, then be warned of war from Allah and His messenger; and if you repent, then you shall have your capital. Do not exploit and be not exploited." (2:278-279).

Interest is the basis of modern capitalism. It is completely opposite to Zakah. Zakah channels wealth from the rich to the poor while interest takes away wealth from the poor and hands it over to the rich.

Modern economics are so inter-linked with interest that people may think it is impossible to go without it.
The situation is really very complex. But, we must aim at getting rid of interest. Unless people fight against the tyrant rulers and establish an Islamic state -the problems will still be there. Further, until Islamic state established, it will make us feel impossible to solve this Riba (interest) problem.
Allah swt has not imposed on us something impossible. An interest-free economy will be a boon for all peoples of the world.

5. Law of Inheritance (Mirath).
The Islamic law of inheritance is a wonderful system of stopping the concentration of wealth. It provides very detailed laws regarding the rights of dependents over the property of the deceased person. Suratun Nisa (chapter four) of the Qur’an deals with the law of inheritance in great detail(4:7-12, 4:176).

Conclusion
In addition to the above basic principles Islam has laid down many more rules about economic life. An Islamic state must bring all productive resources into use, including unemployed man-power, unused land, water resources and minerals. An Islamic stare must take steps to root out corruption and all harmful pursuits even if they are economically lucrative. Individual freedom may have to be sacrificed for the social good.
Islam encourages simplicity, modesty, charity, mutual help and cooperation. It discourages miserliness, greed, extravagance and unnecessary waste.
Here, we have discussed the main points of the Islamic economic system and we have no scope to go into the details in depth. It would be better for you to study some standard books on Islamic Economic from reliable sources (ie Islamic book shop etc.) to have a good grasp of this important aspect of our life. 

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An introduction to the Islamic Economic System

The following is a summary of some key aspects of the Islamic Economic system

Islam recognised that humans will undertake a number of actions to survive. These range from the buying of food, taking ownership of property, selling goods, investment, agriculture, taking loans, exchanging currency, taking up employment and giving work, setting up a company, importing and exporting abroad, disposing of assets etc. In this regard, Islam made a distinction between the economic system and economic science i.e. it views them as two separate issues. This is because there is a fundamental difference between the method of production of goods and services (economic science) from the manner of their distribution (economic system).


The production of goods and services follow no particular viewpoint in life. A conveyor belt is neither Capitalist, Islamic nor Communist it is universal. Questions as to how processes can be made more technological, how mechanisms and robots can improve productivity and how inventions can improve the process of manufacturing do not follow any specific viewpoint in life.

This means basic facts on productivity, marketing and manufacturing (economic science) remain the same irrespective of belief or location. This is similar to scientific facts. These are the same whether in China or the US because they are not influenced by any belief. They are questions based upon the reality i.e. understanding the reality at hand leads one to a conclusion. So the fact Inflation occurs when there is too much money chasing too few goods does not change if one is a Christian or if an atheist becomes Muslim or if one move’s form China to the US. This is no different to the fact that wood burns whatever your religion or weather you’re in the UK or the North Pole.

The distribution of resources, how goods and services should be given to the public, whether they should go to the rich or the orphans, aristocracy or the landlords is not a discussion upon the reality i.e. understanding the reality at hand does not lead one to a conclusion. The manner that defines how to distribute the wealth, how to possess it, and how to spend or dispose of it (economic system) can never be a taken from the reality around us, as the reality does not explain this. The goods and what they are made of do not manifest themselves with answers of whom they should go to. Neither is there any evidence from looking purely at the goods nor services themselves of an indication of a way of deciding how they should be distributed. Therefore the answer must emanate from some point external to the reality i.e. a belief system or ideology.

Islam does not view the human as an economic unit and then look to find the most economically viable solution thus viewing all problems, whether from marriage to pensions to drugs to education, from the angle of the economic effect and cost. Neither does Islam view the human the way the Communists did which is that people are simply matter, just one aspect of nature, nothing more. Islam views the human as being composed of organic needs as well as instincts, all of which requires answers on how to satisfy them. So Islam organised these instincts and needs in a way that ensures the satisfaction of them all, such as the needs of the stomach and the need to reproduce and others. However, this organisation is not arranged in Islam by satisfying some of them at the expense of the others, nor by suppressing some of them, setting others loose, or setting all of them loose. Instead, Islam has co-ordinated the satisfaction of all of them in a way to ensure comfort, preventing conflicts and a lapse to a primitive level through the anarchism of instincts.

Through its own economic system, Islam laid down rules for the means to acquire wealth and commodities, how they can be utilised and their manner of disposal. It certainly did not make freedom of ownership the basis of the economic system or even the socialist principal of ‘from each according to his ability, to each according to his needs’.  It did not define the basic problem as ‘unlimited wants, limited resources’. Islam views the resources to be ample enough to completely satisfy the basic needs of all. Therefore, amongst a host of other detailed rules, one will find the Shari'ah aims to secure the satisfaction of all basic needs (food, clothing and housing) completely for every citizen of the Khilafah State.

Islam defined the manner by which humans acquire wealth to prevent a minority of the populace from controlling the majority of the wealth so that the majority of people are not deprived of satisfying some of their needs. Via qiyas (anological deduction) the following verse in the Qur’an ensures this situation never arises:

“That it (i.e. the nations wealth) does not become a commodity between the rich among you”
[TMQ Al-Hashr: 7]
 
This verse was discussing the issue of the rich receiving wealth and addressed the Khaleefah to ensure the wealth is not distributed in a manner where it remains amongst the rich alone.

The Islamic economic system is built upon three principles:

1. Ownership
2. Disposal of ownership
3. The distribution of wealth amongst the people

In order to facilitate the acquisition of goods and services Islam put forward rules related to the manner of possessing wealth without any complications. Islam defined the legal means of ownership, and it defined the contracts through which possession can take place. This left humanity free to develop the styles and means by which they earn, as Islam did not interfere in the production of wealth.

Islam defines the legal means of ownership and contracts in general guidelines that include legal principles and rules, under which numerous issues belong and against which numerous rules are measured by qiyas (analogical deduction).

Thus Islam allowed employment, detailed its rules and left the person to work as a manufacturer, technician, trader, investor etc. Employment was legislated in such a way that by qiyas it also includes representation. This is because the employee represents the employer of the company and is entitled to a salary. Gifts are legislated as a legal means of ownership and by qiyas this can be extended to include donations, grants, charity and rewards as means of ownership. Thus in Islam the means of ownership and the contracts are detailed by the Shari'ah in general outlines and set in such a way as to include any contemporary incident.

Islam confined possession to particular means and as a result of this fact ownership came to be defined by the Shari'ah as the possession of goods, services and wealth according to divine means as permitted by the Lawgiver.

The Shari’ah has determined the means of ownership by specific cases, which it made clear in a limited, rather than unrestricted form. The Shari’ah has laid down these means in clear general guidelines. These comprise of numerous sections, which are branches of these means and clarifications of their rules. The Shari’ah did not characterise the means by certain general criteria, so no other general means can be included through qiyas. Islam allowed the work of an individual in return for a salary as this is considered, as a legal means of ownership and the core condition for this is that he would be compensated for the effort by being paid a salary for the work. Islam allows the cultivation of land, its farming as well as what is known as agriculture. It allowed the extracting of what is in or on the earth, which means mining, exploration as well as construction. Under this general guideline you also have hunting, brokerage as well as sharecropping. Each of these sections can be extrapolated further by qiyas.

By looking at divine rules from the Shari’ah that allow humans to possess property, it becomes apparent that the means of possession in Islam are limited to five which are:

1. Work
2. Inheritance
3. Obtaining wealth for the sake of life
4. The State granting wealth to the citizens
5. Wealth and commodities that individuals take without exchange (gifts, donations and the like)

It cannot be claimed that Islam is restrictive and hinders economic activity because it has rigid rules, which cannot evolve with time as economic activity increases and changes via the invention of new technologies. This is because humans want to own things in order to survive. Islam clarified which of these means can and cannot be utilised and many of these means can be applied and extended to new realities via qiyas. The ownership of things will increase, decrease and diversify therefore its not necessary that new transactions and contracts be required as the issue at hand is which five means of possession are acceptable to acquire such things. The means to acquire have been laid down and as discussed earlier can be used forever, as they are not time specific.

In future articles other aspects of the economic system in Islam will be explored http://www.khilafah.com

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